"Getting Properly Dressed" (Ephesians 6:10-20)

We know that we are silly if we spend time out in the sun without a hat on! We know that we have not been thinking straight if we go out in the cold and wet and have left our coat behind! We have been given resources by God through which to survive the greatest tests in life, and we are negligent if we leave them behind and open ourselves to more danger than necessary.

The circumstances of life can be very threatening at different times! Aside from this we are all called to step outside our comfort zones to witness to our relationship with Jesus!! So we might as well take with us all the helpful resources that God has made available to us. To do otherwise is to commit the idolatry of self-reliance. Any power or effectiveness that is worth anything at all – comes not from us, but from God. So to be truly successful in life (in those areas that matter) depends upon receiving what God has to add to us from himself.

We don’t have to win the ultimate victory ourselves. It is assumed in this text that Christ Jesus himself has already gained ultimate victory over all hostile powers in the universe. That means that these instructions about spiritual battle are not given so that we attempt to win what has already been won. Rather, this advice about wearing the “armour of God” is purely that we might deal with the spiritual and ethical skirmishes along the journey of life. So, clothing ourselves with this “armour” allows us to better apply the victory the Jesus has already won; the victory of Christ in the spiritual realms must be made evident in our personal daily lives on earth.

This “armour of God” is protective; tending to keep us secure while we take on life head on. These are not offensive weapons; for victory has already been declared (at the cross and the empty tomb); and we have already been given our personality and character, living on under the persuasion of the Holy Spirit, through which to interact in the world. We are not people of pre-emptive attack, rather we are peace-makers who have been given self-protective boundary-markers.

We relate to others through our God-given charisma and sensitivity, while wearing the “armour of God” to cover us from the attack of any who would directly oppose the work of God. Sometimes in the very cut and thrust of life our faith can take a hit or two – this “armour of God” allows us to stay on track and hang in with God, even under threat.

Such attacks may come from those so closed off from God that they have no sense of decency or conscience, and will strike out against those who expose such negativity and spiritual poverty. Such attacks may come from the spiritual forces of darkness that want any sense of light to be extinguished, lest their cause be completely lost. Such attacks may come from figures of power, who will not share their assumed position of authority with any other being.

Such attacks may come because the world has generally become estranged from God’s ways, and continually ignores God’s eternal attitudes and priorities – such that we just get caught up in the resultant hopelessness and violence. It’s not so much that certain people are our enemies, but more the environmental and spiritual forces of darkness that have badly affected some people and had negative influence over us all. Thus our need for protective “armour” is often because of the unseen, unexpected and un-interpreted danger.

[As an aside, I keep hearing people saying, sometimes in the context of blaming God, ‘Why did this happen to me’! We can understand this sentiment in times of grief and anger, but in the cold light of day we have to acknowledge that this (whatever it was) did not happen by God’s choice, but rather through living in a very fallen world environment!]

In verses 11, 13 & 14 we have references to ‘standing’ – this means holding our ground, keeping to our position, holding firm, or immovable steadfastness. We shall see that this connects well with wearing the right shoes and standing side-by-side with our “shields of faith” outstretched.

We see also in this text that we are called to not just put on one or two pieces of “armour” but all of them – “the whole armour of God” (v.11). They work together to bring us protection. Every time we get dressed we should wear the full suit of spiritual clothes given to us. This is all based on the regular military apparel of a Roman soldier – fully equipped for duty. These were the defensive items required when called upon to engage in hand-to-hand combat to fend off invading aggressors and stop them taking the territory behind them – and they were connected in their uses, eg. the “belt” would be required to hold the “breastplate” and secure the “sword”. The order here also resembles the natural order that the Roman soldier would put on this protective gear.

So what resources are we putting on?

(1) We fasten the “belt of truth” around our waist. The soldiers, like most people of the time, generally wore loose-fitting clothing. Yet when approaching a task like military defence, they would need to gather their clothing together with some form of belt or sash. This seems to represent a tightening of our character and integrity so that our very lives are lived with complete truthfulness i.e. avoiding dishonesty of all types, while providing an able representation of God’s truth in our lives. We wear truthfulness and faithfulness as those characteristics that tie our otherwise diverse lives together.

(2) We put on the “breastplate of righteousness”. This was the ancient equivalent of a bullet-proof vest, except usually made of bronze. Thus it covered the major organs, mainly of course, the heart. And it is the heart of a person that directs attitudes and behaviour. The heart is sort of where a person comes from. This is where the motivation starts. So the heart needs to be set on the path of righteousness i.e. right and just living, as well as an understanding of God’s desire to connect intimately and mercifully with all human beings (and being a part of that).

(3) We put on shoes that will prepare us properly to live the gospel of peace. We need the appropriate footwear for the task at hand – promoting the gospel of God’s offer of peace. That might be different footwear for different contexts, but the message is one of firstly holding our ground, and then standing in readiness … on our toes, ready to respond. What shoes we are wearing is not usually relevant when we are sitting down. But when we have to move and act, footwear is important. The more shoes we have, the harder the decision might be, so we just have to know which are the best ones for any particular activity. Instead of wearing heavy boots used in long marches, Roman soldiers to be ready for hand-to-hand combat would wear tough but light sandals (with open toes) that went partly up the leg, with the soles studded with nails for a secure grip on the ground. Many a footballer when they slip over while heading into an open goal would have wished that they had worn longer stops in their boots. This is all about being ready in all circumstances to live and share the potential of God’s peace, a position we have come to hold as vital in life.

(4) We then take with us the “shield of faith”. This was the piece of equipment that would be held and manoeuvred to fend off all types of missiles wherever they were coming from and at whatever body part they were directed. This would have been large (at least a metre long by half a metre wide). This was this soldier’s most comprehensive protection, just like a Christian’s faith is our central element of survival in life. Our faith needs to be nurtured and pre-dominate our thinking and decision-making. Roman soldiers also soaked these leather covered wooden shields in water to further protect them against flaming arrows. Our “shield” of faith would be soaked in the living water of Jesus, so that our shield of faith would never go dry and be vulnerable to fiery attack. Also these “shields” would be placed in a continuous line denoting the importance of the whole regiment in working together. Any “shield” that was dropped down would offer a point of weakness that the opposing forces could take advantage of.

(5) Then we receive the “helmet of salvation” for our head. This bronze helmet would be handed to the soldier by an assistant; denoting how we receive salvation as a gift from God. We must remember the covering of salvation and our relationship with God in each moment of each day. Our capacity to so recall past blessings comes from the brain placed in our head. This brain will be protected by the helmet of creative remembering – recalling the forgiveness of the cross, together with resurrection new life and the gift of the Holy Spirit. Salvation for each of us is of course a process, and we need to remember to be patient with each other and encouraging too – seeing what still can be achieved through journeying with God; lest any potential be left unfulfilled and unity broken!

(6) Lastly, in our other hand we carry the “sword of the Spirit” – which is said to be the “word of God”. The word used here does not denote the long sword but rather the short one. This illustrates more close-to-hand contact, and thus more intimate and relational sharing of God’s teaching. This is therefore not so much about large-scale evangelism, as (the sometimes harder) personal one-on-one daily sharing. But this also challenges us about reading and knowing the Word of God well.

Also, to stand with “armour” on and “sword” poised is not just passive resistance, but serves to protect and aid the accomplishment of the present task at hand. If the church has certain effective ministries happening and grand missional tasks planned, the mutual dressing in God’s “armour” is a proactive means of seeing those ministries continue, succeed and flourish. Thus the biblical demands of righteousness and justice can truly be pursued, and the Word of God’s offer of peace and reconciliation through Jesus can be widely addressed.

We then go on to read about that internal protection, the “armour” that we wear on the inside – in the form of our prayer life. From the first waking moment to the last thought before drifting off to sleep, we have to have developed the intimate knowledge of God’s presence. This will then give us protection when we are asleep as well.

Praying in the Spirit (v.18) means that we are not just babbling words, but rather we are having a real conversation with God – a two-way conversation – which includes listening to God for guidance and encouragement. Keeping “alert” means that we are also tuned in to what is happening around us – aware of the needs of others that should be brought to God in prayer. There are certain people who are right out there on the front-line in Christian mission who especially need to be prayed for. They may be more under the attack of adverse forces than they or we would have ever imagined, and need a further level of God’s protection, wisdom and courage to surround them. Also, as we pray for them, we participate in service with them.

So as we develop our own internal prayerful armour, this leads to defensive prayer for others as well. Such prayer for others will be more effective of course if they themselves begin to consistently wear the external “armour” of God’s resources. Prayer should though have not only our own selves in mind, but God’s big picture for all his creations. Wearing the full “armour” of God allows us not to be so preoccupied with our own personal struggles or spiritual imperfections, and become a significant part of the combined forces of God’s grace to humankind.

Every offering of truth, prayer, ethical guidance and practical help in Ephesians is not just addressed to individuals one by one, but more so to the whole church collectively. It is as we all get dressed properly for life together that God’s Kingdom will be advanced – that God’s will may be done on earth as it is in heaven!

“A Biblical Worldview” (Ephesians 5:21-6:9)

The text of Ephesians continues to address Christians on their manner of living. The way of living of a Jesus follower is crucial – in their witness to the community about the hope and purpose that there is in an intimate relationship with God – but also in being an encouragement and support for all those others in one’s congregation.

The followers of Paul’s practical theology, who compiled this letter to the Ephesians, having observed the cultural norms and known the household codes operating at the time of writing, would want to see members of the Christian church be able to excel in their close relationships, to completely understand the nature of good functioning relationships. If one is a verbal advocate of Jesus, then one must live life in community in the light of this!

Often when talking about the nature of marriage relationships, people will turn to Ephesians 5 (without considering the context of what has come before) and commence quoting at verse 22. This has proved to be most unfortunate. This selective reading has come from patriarchal agendas to keep males in supreme and controlling positions in family, church and society. Jesus of course was the great liberator of oppressed women, to the great disgust of the religious leaders of the time; one of those grace induced attitudes that got Jesus crucified by men, leaving loyal women weeping at the foot of the cross.

Christians within any society or culture that tends to oppress women in their role in the family or downplay the responsibilities of husbands (such as in the society that this text was originally written to) should hear the liberating call of this scripture for husbands and wives to be involved in mutual and reciprocal submission within their marriage relationships. This scripture, properly interpreted, actually upgrades the place of women in the family, through challenging men to take on their appropriate roles rather than abrogating them.

Before we move past the more general ethical challenges to specially address marriage, parenting, and the wider household from verse 21, we should first recall some of the preceding verses that lead up to here:

5:1-2a > "Therefore be imitators of God, as beloved children, and live in love, as Christ loved us and gave himself up for us…" LOVE IS THE KEY TO THE CHRISTIAN LIFE.

5:8 > "For once you were darkness, but now in the Lord you are light. Live as children of light…" LIVING IN THE LIGHT, RATHER THAN IN DARKNESS, IS THE KEY TO EXPRESSING THAT LOVE.

5:15 > "Be careful then how you live, not as unwise people but as wise…" WE HAVE THE ASSISTANCE OF GOD IN DETERMINING WHAT IS WISE AS OPPOSED TO UNWISE BEHAVIOUR.

Now, 5:21 > "Be subject to one another out of reverence for Christ".

All relationships should begin with and be pursued in the context of equality. Paul wrote to the Galatians many years before: “There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus” (3:28). God looks upon everyone with the same level of love, grace and favour. All human beings are equal in Jesus’ sight; and thus the Jesus following community must always be a shining example of this.

Larry Richards > "I don’t know whether to be angry at the way some Christians twist this passage, or to weep. I’ve done each at times. Angry, when a husband misuses this passage as a club in an attempt to dominate his wife. Weeping, when a wife has surrendered her hopes and talents and even her identity in an effort to be obedient to what she thought Scripture taught."

So, we begin by understanding the centrality of this equality, and then start teasing out the roles and responsibilities within family life.

What does it mean to be subject to one another? (or as the NIV reads: “Submit to one another…”)

· Being accountable to the other person for their priorities and behaviour
· To fulfill the responsibilities we have to the other
· Being committed to the well-being of the other
· To banish all thoughts of superiority
· Being concerned that the other will reach their full potential
· To understand how interdependent (or, how connected) you are in your relationship
· To consider the other (and their needs) as being just as important, if not more important, than your own
· To give up some of your own desires for the sake of the other [in his letter to the Philippians, Paul writes, in introducing the sacrificial mind of Jesus … “Let each of you look not to your own interests, but to the interests of others” (2:4)].

Of course this only really works if it happens mutually, however the example of such behaviour must start somewhere, and we have no excuse for it not starting with us! Life is centred around relationships – therefore we have to take whatever conciliatory action is necessary to preserve and grow these relationships. We must keep talking about our relationships in the context of mutual responsibility, accountability and sacrifice.

It is in this context that husbands are given the leadership role in the family. It is interesting in a passage that often is seen as beginning and ending at verse 22, that the majority of the text dealing with marriage responsibilities is addressed to the husband (most of verses 25-33). A husband’s leadership is not a position of domineering autocratic self-serving ruler-ship, but rather, a high responsibility toward self-sacrificing servant-hood. Just as Jesus, the head of the church, served and gave his life for humanity, a husband will lead by doing everything he can to uplift the well-being of his wife. As the church is Jesus’ bride whom he sustains with life, the husband should lead by offering life-giving spirit, as if he himself was representing Jesus in this marriage relationship.

Husbands are to set an example of servant-hood for their family to follow. Just as Jesus gave up his very life to give birth to the Church, husbands should be prepared to give up anything that impedes family life, and take on responsibility for anything that will advance good family functioning.

If husbandly leadership is expressed this way, then wives can wholeheartedly support and help their husbands to fulfill their role. Wives can encourage their husband’s crucial roles in decision-making, bread-winning and disciplining the children. A wife can trust the servant-husband-leader that he has the family’s best interests at heart (if he has shown himself to be reliable, trustworthy and wholly committed). This then promotes a level of communication between a couple that allows them to grow closer together, be further united as one; and become an undividable source of God’s blessing to their wider family, church community and the world in general. Husbands should express their leadership by releasing their wives’ natural capacity to fully love their husbands.

Yet this passage (at v.22) realistically acknowledges that women are best placed to set the example for voluntary acts of submission, thus encouraging their husbands toward being the best exponents of love that they could ever be. Wives will need to do everything they can to encourage and uplift their husbands to reach their full potential in life and in God. Wives need to help their husbands to develop their self-esteem and feelings of worth, in this context where men are portrayed and generalized in television commercials as blithering idiots. Perhaps the male population have deserved this counter attack because of how we have allowed women to be mistreated, however, if men are going to take proper responsibility in the family, they have to be respected and highly valued.

Marriage should be a journey of discovery, growth and change; of repentance, forgiveness and deep bonding; this all depending upon a mutual commitment to the needs of the other – what the vows taken during a marriage ceremony should be all about.

[[These are of course ideals, often not present, certainly rarely seen outside of mutual commitments to God. We need to be constantly prayerful for those struggling in this area, especially for those with spouses not inclined to God’s ways. We should also be prayerful for those who have lost their spouse through death or divorce, and also those who are single and who would like to be married. Yet these ideals are worthy of all our attention, because again they emphasize the importance of how human beings in all types of relationships need to work at getting on with each other effectively.]]

Just a little more on marriage though: this text in Ephesians endorses the marriage principles given in Genesis 2:24:

5:31 > ‘For this reason a man will leave his father and mother and be joined to his wife, and the two will become one flesh.’

God has so ordained it that when a man and a woman meet, and find themselves in love, and are compatible enough to spend the rest of their lives together, that they enter a covenant relationship (with ideally the blessing of their respective parents) formed and forged into one new being for ever. This is then [and only then] celebrated with sexual intimacy, which can then lead to the building of a larger family unit.

The husband will set a strong example of love, loving his wife as much as he loves himself and his own body. The wife will respect such love by reciprocating with love of her own. Mistreating your wife or husband should be just as objectionable as mistreating yourself – because two have become one flesh (v.28-9). Truly loving your spouse comes through understanding that you’re now loving the one who has become part of yourself; so fused into one single entity, that to love the other is to love yourself; in providing for the other you are working in your own best interests.

Of course to effectively love another, we have to truly value ourselves and the wonderful contribution we personally can make to our relationship. But also to reach our potential to fully love another, we need to allow God through His Word to touch our hearts and minds and have some of our rough edges smoothed over.

Further implications of this text are clear:

a) Sexual intimacy belongs within marriage alone! Ignoring how God ordained relationships to progress and form will bring serious repercussions. When the world through television and film portrays that you can move from one so-called ‘relationship’ to another, and experiment however you like, without any harm being done – then the world through these forms of media is lying to you!

b) A Forgiving God – when lines have been crossed, or relationships have broken down, we know that God is a God of grace and re-creation, and that He can bring forgiveness, healing and restoration, such that we can find fresh love and a true relationship – if we give our lives completely over to Him!

c) Marriage can wait until you find the person that God is preparing for you!

d) If one spouse is not ultimately prepared to properly love and submit themselves to the other and correctly fulfill their wedding vows, then that other one is not expected to continue to suffer under any resultant oppressive domination (only remains under an obligation to do what they can to resurrect the relationship until all hope is lost).

e) Marriage relationships and family life has been designed by God in continuity with God’s purposes and creativity on the larger scale. So one cannot live in a particular way in the family and in a very different way in the church community or in society! All of one’s relationships should intersect credibly and consistently. In many respects the household is the micro example of God’s larger purpose – so our integrity and Christian witness must begin there!

The text then goes on to specifically address children (6:1-3) and fathers (6:4). Of course the sort of obedient response expected of children actually most depends upon the commitment and wisdom of the parenting they receive. It will all depend upon the example of love, selflessness and unity they see, together with the proper positioning of boundaries for the sake of a child’s learning and protection. You will have to earn being honoured as a parent through expressing a very high level of loving effort toward your children’s well-being and future.

Children and young people, as they start to gain some maturity themselves, should seek to “honour” their parents in their very crucial role; understanding that being 100% loving does not make them perfect or infallible, but they are still trying their very best and have their children’s best interests at heart. “Honouring” one’s parents means:
· giving them respect, valuing them as people, try to get to know them
· accepting them as [God-given] role models in your life,
· listening to advice
· talking about what’s happening and stuff that worries you
· following what such loving parents say, even if it doesn’t totally make sense yet
· giving them a little space and cutting them a little slack at times, and
· committing yourself to the well-being of your whole family – be subject to one another out of reverence for Christ.

If this is to work out well, then parents will also need to be really good listeners (and able interpreters of a somewhat strange language and culture); and need to seek to continue ‘to get to know’ their young people as they develop, learn and mature. Some will test the boundaries to breaking point and beyond, but God has called you to love them and correct them – and to never give up!

And so we have read how family life in the culture of the 1st century world has been re-interpreted in the light of the servant-hood example of Jesus. Now we read in the verses that follow (6:5-9) about the curious situation of some in the first century churches being slaves to other members, or indeed masters of other members in the earthly affairs of life. Now we know that slavery is an abomination, however, this text doesn’t seek to overthrow the slavery system – that was beyond the scope of these little letters in the 1st Century CE. But again this letter does seek to challenge how Christians respond to situations of adversity and difficulty, as well as situations of responsibility and vulnerability.

We could be critical that there seems to be no prophetically critical voice here concerning slavery, and many have been critical in this way, yet to do so means that what is intended in the text could be missed. At its most basic, the text reminds us that those who are in positions of responsibility over vulnerable others must treat these people properly as equal recipients of God’s grace and members of God’s family. And those who find themselves under the control of others must not disrupt their witness of the integrity of their Christian life by wishing ill to them, indeed they should try their best to be seen as respectful and faithful workers (as if they were working for God).

As was said earlier, the Jesus following church community must always be a shining example of the value and importance of every individual. As we show our commitment to the well-being of each other, understand how interdependent we are, consider the needs of others as being just as important as our own, we can then effectively play out our particular God-given roles in family, church and society with great credibility and witness to the wonder and grace of God.

Notes on “Everyday Ethics” based on Ephesians 4:25-5:20

Ethics concern how we live in the face of being part of a human community. Ethics are principles that guide our conduct.

I think that we would all agree that Christians – followers of Jesus – readers of the Word of God – are called to live as model citizens (even through the trials, challenges and nasty incidents that come across our path). We are to be examples to our neighbours of how life can be lived in mutually helpful, productive and creative ways. If we think that society is in a mess, then the responsibility to show other options, priorities and ways of living rests with us. Rather than just bemoaning the state of the world, we can see each opportunity we have to be a patient, kind and peacemaking person as a small contribution to the solution or one step towards improvement!

What everyday ethical challenges can we see in this passage (Eph 4:25-5:20)?

· Gaining a reputation for speaking the truth (v.25) … for being honest, trustworthy, reliable people. It is interesting that we are seen in this text as being “members of one another” with our neighbours – suggesting that there should be some sort of feeling of solidarity with those we live around in our mutual human (therefore vulnerable) state. We will not have good influence necessarily just because we are super confident bible knowing Christians, but more so because we are co-traveling vulnerable human beings with faith, hope and purpose. Alongside this is using words well (4:29 & 5:4).

· Not allowing negativity to beat us (v.26) … if we are seen to let circumstances get on top of us regularly, seemingly without any resources to cope or resolve our issues, then what have we really to offer! Anger is somewhat inevitable > righteous anger about injustice (eg. animal cruelty), or anger when we are hurt or abused or ignored; yet when we feel this way, instead of giving in to destructive responses, we should rather “not sin” and find creative ways of processing our feelings. Road rage and all sorts of violence that we see on the news is as a result of uncontrolled anger building up inside people. You would probably have heard of the saying: “Don’t get angry get even”; well the Bible says something very different … “When you do get angry, don’t sin (ie. revenge is out), rather find creative and helpful ways of dealing with it”. The absolute reverse of being a good influence on society is … … ‘making room for the devil to prosper’, which is what uncontrolled anger achieves! To the contrary, being a model citizen involves what we read in verses 31-32.

· Don’t steal (v.28) … interesting that this had to be written to members of the early church! This includes not stealing from your employer – doing a fair day’s work for your pay, and not pilfering what’s not yours to take … this includes not stealing from society – by taking an easy path rather than making a contribution with one’s God-given skills and abilities … this includes not stealing from the government through tax evasion or social welfare fraud. This also includes not stealing from copyright owners – by illegally copying materials that should be rightfully paid for, where people’s living is at stake. To not pay our fair share, will inevitably make the poor poorer! Greed is also addressed in 5:3.

· Moral purity (5:3) … because our sexuality is based on the Trinity of God, it is a very special and crucial area of our lives. If we treat this area laxly then the ramifications are great. If we draw other people into our laxness, then we are really denying God’s place in our lives – seeing our personal needs as greater than the well-being of others, and as more important than God’s call upon our lives. As we see in verse 5, we can only have one God, and if we set ourselves up as that ‘god’, then we have displaced Jesus from his proper role. So many people struggle in life because they make their decisions simply in line with their feelings or desires, rather than in terms of a much broader spiritual framework.

· Being careful who you associate with (v.6-8) … this doesn’t mean writing people off, or rejecting those who truly may need help, but rather realising there are some people and some groups who we shouldn’t run with or associate with, because their focus is incompatible with ours (“darkness”, not “light”). They will be identified by their “empty words” (v.6) i.e. words that do not stand with the words of ‘truth’ in the gospel. Any such unwise association will only lead us in the wrong direction, cause us pain, and disrupt our witness. We can still partner with other community groups (like we have with Point Cook Market & Christmas by The Lake), but we have to make sure that they too are involved with fruitful works i.e. community and neighbourhood building, not “unfruitful works of darkness” (v.11). Aligned with this is being prepared to expose and repudiate acts of injustice and destructive around us.

· Good personal management (v.18) … not being given to “excess” or waste. Going to “excess” is really what is meant by the term translated “debauchery”. If we drink too much alcohol, get involved with illicit drugs, eat too much or eat too little, become lazy or don’t get enough rest, even drink too much caffeine, basically don’t find good life balance – we limit how effectively God can use us – and that is a serious matter in our Christian discipleship. Good time management is also referred to in v.16 … we need to be making the most of the time (and talents) we have been given. If we fill our lives with things of little value, there is less room for the Holy Spirit to move and develop us. Whereas the Holy Spirit is a gift to us, we have to be willing and open and ready to receive this gift (or alternatively through certain behaviours repress it). Alcohol is used as an example of unhelpful “excess” here, because it a substance that can control a person in the way only the Spirit of God should. Under the influence of the Holy Spirit one can fly spiritually with the eagles, under the influence of destructive drugs one can flirt with the lower nature. We have to look after our health and spiritual well-being – this is part of being a good example to our fellow human beings and useful in God’s Kingdom. We have to be particularly understanding and considerate to those with particular vulnerabilities and addictions – that we help, rather than hinder, them. We are our brother’s and sister’s keeper!

· Being a worshipper beyond ourselves (v.19-20) … constantly reminding ourselves and others of the importance of a relationship with God and the priority of personal and corporate worship. We need to be thankful to God; we need to be mindful of God’s presence in our lives and our daily environments; we need to seek deeper connections with God so that we will grow; we need to seek forgiveness for our mishaps along the journey; we need to support and learn from each other; we need to participate in the mission of the church to the world. Our faith will not survive without this level of worship. How is this an ethical challenge? To fail to worship God is idolatry, because we are in effect saying that we can get along without God.

What can be a healthy motivation through which to take up such ethical challenges? Have a look at 5:1-2 – central in our passage today. We are asked to think about Jesus Christ’s love for us, and then replicate that love in our lives. Given that Jesus has and does love all human beings and wishes to connect intimately with them, how can we participate in this quest – clearly by living a life of love toward others!